大般涅槃經集解 24
English (machine translation) 24
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24.1
Explanation of the verse on "originally existing and now non-existent"; explanation of the principle that if there were no Buddha in the world, it is not that there would be no two vehicles attaining the two nirvāṇas; explanation of the principle of the caṇḍāla receiving prediction; presentation of the Buddha himself receiving Cunda's offering and using transformed Buddhas to receive the assembly's offerings; the Buddha's preaching of thirteen verses on the principle of the raven and owl dwelling in the same tree.
24.2
Chapter on the Bodhisattva, Part Three
24.3
At that time, Mañjuśrī said to the Buddha... [down to] ...differentiate it once more for them, so that they may eliminate and sever [their doubts]."
24.4
Sengliang comments: Next, this answers how, if the three vehicles have no nature, it can be preached. Above, cause and effect were spoken of twice, and the substance of the scripture was already identical; he repeatedly urged practice but had not yet clarified the method of practice. Being about to speak of the five practices as the foundation of cultivation, he further uses ten questions to resolve doubts and encourage faith. Why is this so? The scripture's principles of cause and effect are profound and distant; Cunda previously knew that the assembly at the time still harbored doubts, and Mañjuśrī, knowing their doubts but being unable to resolve them, questioned further by means of events. The doubt was that dharmas attained through conditions are all devoid of intrinsic nature, and the realized fruits of the three vehicles are all attained through conditions. If the Buddha is eternal, the two vehicles should also be eternal; if the two vehicles are impermanent, the Buddha should also be impermanent, which is why it was said that there is no distinction. If the two vehicles were eternal, why, when actual bliss has not yet arisen, would it be called experiencing bliss? Sengzong says: From here up to "the most supreme unsurpassed path," all of it is an extensive eulogy. The benefit of the scripture does not go beyond cause and effect. Among the previous seven questions, four asked about the benefit of the cause and three asked about the benefit of the fruit; one cycle of clarifying the doctrine, the two benefits of cause and effect, was concluded in the preceding text. Below, Mañjuśrī reiterates Cunda's doubts to make an extensive eulogy, because those who attain understanding do so through this scripture. Baoliang says: What Cunda doubted and what Kāśyapa asked are identical in intent though different in wording.
24.5
The Buddha said: "Good son! Why do you harbor doubt... [down to] ...there is no distinction among the śrāvaka, pratyekabuddha, [and Buddha]."
24.6
Fayao says: Above, it was clarified that the Three Jewels flourish at times and decline at times, appearing as though they are not permanently abiding, which led to doubts. Therefore Cunda ostensibly shared their doubt, and Mañjuśrī voiced it, knocking to elicit [the response of] the Great Sage. As he is about to reveal that the buddhadhātu of the three vehicles converges in the same destination, the Three Jewels can therefore be attained without extinction. If it were not so, then the three vehicles would lack nature—how could they be identically serene? Sengzong says: The doubt is that what is originally non-existent and now existent is an impermanent dharma. Since the Tathāgata is originally non-existent and now existent, inquiring into the matter implies that he should be impermanent; yet opening the doctrine asserts permanence, hence the doubt. Moreover, Kāśyapa earlier asked about the three vehicles lacking nature, which means they would have none; if they had nature, it should be seen and utilized. The words of the two Great Beings differ in wording but are identical in purport; below, the Buddha cites a verse to answer both of them.
24.7
At that time, the World-Honoured One spoke the verse... [down to] ...there are both distinctions and no distinctions."
24.8
Sengliang comments: "Originally existing and now non-existent" means originally having defilements and lacking nirvāṇa. "Originally non-existent and now existent" means originally lacking prajñā and having defilements. If one says that the Buddha has defilements in all three periods of time, there is no such possibility. Therefore, although conditions are the same, that by which they differ is this: because there are defilements, there is impermanence; because there are no defilements, there is permanence.
24.9
Kāśyapa Bodhisattva said to the Buddha: "World-Honoured One... [down to] ...to benefit, pacify, and bring joy to all sentient beings."
24.10
Sengliang comments: Kāśyapa is the leader in requesting the Dharma; because the above meaning was obscure, it was necessary to present a clear question to expand upon it.
24.11
The Buddha said: "Good son! Listen attentively, listen attentively!... [down to] ...the causes and conditions of karmic retribution make the color of milk uniform."
24.12
Sengliang comments: The elder is a parable for previous Buddhas. The cows are a parable for practitioners. The different colors are a parable for the three vehicles. The one person is a parable for the present Buddha. The three vehicles attaining Buddhahood repays the kindness of previous Buddhas, like an ancestral sacrifice. Attaining Great Nirvāṇa is the single vessel. The white color is a parable for self, bliss, and purity. From "he immediately was astonished and amazed" down to "they are all of the same color": being about to explain the reason, he feigns words of surprise, wondering why the causes differ while the fruit is one. "This person reflected": this means that with causes of eighty thousand practices, the fruit should not be different.
24.13
"Good son! It is also like this for the śrāvakas, pratyekabuddhas, and bodhisattvas... [down to] ...Why is this? Because they identically exhaust their outflows."
24.14
Sengliang comments: This matches the preceding text where the color of the milk is uniform.
24.15
"Yet all sentient beings say that the Buddhas and bodhisattvas... [down to] ...understands and awakens to the characteristic of milk being due to causes and conditions of karma."
24.16
Sengliang comments: This matches being first astonished and later awakened.
24.17
"Furthermore, good son! It is, for example, like a gold mine... [down to] ...because they have severed immeasurable koṭis of defilements."
24.18
Fayao says: The previous parable clarified that the conditioning cause of buddhadhātu is identical; this clarifies the direct cause and the fruit of buddhadhātu. It clarifies that the three vehicles identically possess this nature, and by cultivating the path and severing fetters, through smelting they achieve Buddhahood; this principle is not "originally existing and now non-existent" or "originally non-existent and now existent."
24.19
Kāśyapa Bodhisattva said to the Buddha: "World-Honoured One... [down to] ...To speak like this entails many faults."
24.20
Sengliang comments: Being about to question the distinction, he first challenges the lack of distinction. He thinks that the cause is an existent, and the fruit is also an existent; since the sense of existence is not different, what distinction is there? Sentient beings having the nature seems as if they already possess it, which prompted this objection.
24.21
"If all sentient beings have buddhadhātu... [down to] ...the Tathāgata enters nirvāṇa without parinirvāṇa."
24.22
Sengliang comments: This means that if it were pre-existent, their attainment should be identical and there should be no differences.
24.23
"Good son! The nirvāṇa attained by the Buddha World-Honoured Ones... [down to] ...Great Nirvāṇa is called wholesome existence."
24.24
Sengliang comments: Because only the Buddha attains it, it is not pre-existent. If it is not pre-existent, then both objections are resolved. Being termed "existence" refers to the conditioned being unwholesome. The three matters being unconditioned is termed "wholesome existence."
24.25
"If there were no Buddha in the world, it is not that there would be no two vehicles... [down to] ...appears in the world to reveal and explain the three vehicles."
24.26
Sengliang comments: Only a Buddha is complete with beneficial existence; what is attained by non-Buddhas is not beneficial existence. That there is only one Buddha [at a time] is because beneficial existence is hard to accomplish, taking vast kalpas to achieve. When it says 'reveals the three vehicles', the three are not real existences and are not originally ultimate. Fayao says: This clarifies the principle that the two vehicles do not attain nirvāṇa. If nirvāṇa is the ultimate, bodhisattvas are close to it; yet in an era without a Buddha even they do not attain it, much less the two vehicles! Saying that the two vehicles attain it is untrue. Sengzong says: Faculties have great and small; all have broad and narrow. When in the world there are no beings with the great aspiration for whose sake one might teach the permanent fruit to make them become Buddhas, it is not that there is no expedient teaching of the two vehicles attaining the two cessations. Because their aspirations are small, expedient teachings are delivered to guide them. Understanding that an illusory fruit is not yet ultimate, how could one reprove them and force them to equal the Buddha's nirvāṇa? Another explanation: If in the world there were fundamentally no principle of becoming a Buddha, it would not be that the two vehicles do not attain the two nirvāṇas. Since the principle is not so, we know that the two vehicles are an expedient provision of a lesser fruit; how could they equal the Buddha? 'A Buddha appears only after immeasurable kalpas' explains the preceding sentence: perfect understanding is hard to solidify, and inversions concerning permanence easily arise; without good deeds to evoke the Buddha, he cannot be constantly manifest. Favourable capacities are rare, so he appears in the world only occasionally. Turning away from teaching and missing the opportunity, kalpas pass in an instant; how could the Great [Vehicle] be spoken of? The teaching merely uses the stages of the three vehicles to guide them; hence we know that the lesser fruits are provisionally applied and are not real.
24.27
"Good son, as you have said, bodhisattvas and the two vehicles […] therefore it is called Mahāparinirvāṇa."
24.28
Sengliang comments: Above, a general answer has already been given; here the former teachings are further cited to answer the preceding objection separately. In the past, the simile of the letter *i* was spoken, and that vimokṣa is rūpa while the śrāvakas are non-rūpa; this had already stated the meaning of the three things being beneficial existences.
24.29
Kāśyapa said: "As the Buddha has spoken, I now know for the first time […] both has distinctions and has no distinctions."
24.30
Sengliang comments: He praises the Buddha's two explanations and grasps their understanding.
24.31
Kāśyapa said: "How are natures distinct […] mixed with all the defilements, it is also like this."
24.32
Sengliang comments: Above it was already stated that the Buddha and the two vehicles are different, but it was not yet said that each person differs from another; hence he asks again. The śrāvakas being like milk refers to causes having closeness and distance; śrāvakas and bodhisattvas are also like this in relation to the Buddha.
24.33
Kāśyapa spoke again: "In the city of Kuśinagara […] Maudgalyāyana and the others will quickly attain the Buddha path."
24.34
Sengliang comments: Above it was said that the causes of śrāvakas and ordinary beings have closeness and distance; yet the joyful caṇḍāla is among the thousand Buddhas, while the śrāvakas are not mentioned—this means the cause was closer but became farther. Why is this?
24.35
The Buddha said: "Good son! There may be śrāvakas […] because they made a swift vow, they are given a swift prophecy."
24.36
Sengliang comments: Practices have internal and external; one-sided practice is slow, while pervasive practice is swift. The śrāvakas engage in one-sided practice and external practice. The reason for this is that they previously had petty minds and had to use one-sided practice to eliminate them; ordinary beings are not like this, so they are swift.
24.37
"Furthermore, good son! For example, just as a merchant […] to one who protects the true Dharma, he gives a distant prophecy."
24.38
Sengliang comments: From here on, ordinary beings are discussed. Knowing that the śrāvakas have petty aspirations and belittle their own practice, if they were given a swift prophecy there would surely be profound faults; this matter is explained below in the application of the simile. The merchant symbolizes the Buddha; the jewel symbolizes the practice of receiving a prophecy; selling in the market symbolizes the words of bestowing a prophecy; the crystal jewel symbolizes the practice of birth and death.
24.39
Bodhisattva Kāśyapa addressed the Buddha once more: "[…] the retinue obtained cannot be broken or destroyed."
24.40
Sengliang comments: Next is the answer to: 'How do the bodhisattvas obtain an indestructible community?' Because of the śrāvakas' protection of the Dharma adorning their retinue above, and the retinue being the Buddha's external fruit, he immediately uses the external fruit to exhort and advance them.
24.41
Bodhisattva Kāśyapa addressed the Buddha once more: "[…] for this reason it is called the physical eye."
24.42
Sengliang comments: This answers: 'How does one act as eyes and a guide for the born-blind?' Next he uses the internal fruit to encourage faith. If one does not recognize the permanent fruit and does not know that the body is the permanent cause, being blind to the cause is called being 'born-blind'. Below, not knowing the hands, feet, and other matters is called being 'eyeless'. The permanent is what one is not yet able to see; it is a matter beyond the obstruction, which is called being 'eyeless'.
24.43
"Furthermore, good son! The Tathāgata constantly […] for this reason he is called father and mother."
24.44
Sengliang comments: Next is the answer to: 'How does he show many heads? We only pray the Great Sage will explain.' He encourages faith through preaching: saying that the speaker is the Buddha, that the Buddha has great compassion and is the father and mother of sentient beings, so his words cannot be disbelieved. From 'Why is this?' onward, that each gains understanding from what is spoken with a single voice proves his compassion.
24.45
"Furthermore, good son! Just as when a person gives birth to a child […] and for the sake of sentient beings praises and expounds the wonderful Dharma."
24.46
Sengliang comments: Next is the answer to: 'How is the expounder of Dharma like the waxing crescent moon at the start of the month?' First he spoke of impermanence, and later he spoke of permanence; this resembles deceiving people and lacking compassion for sentient beings, not having the meaning of a parent and being overtly incorrect. Therefore, the simile of parents instructing an infant is used.
24.47
"Chapter Seventeen: The Questions of the Great Assembly"
24.48
Sengliang comments: Matters having been completed, the Buddha wishes to enter nirvāṇa; the great assembly entreats the Buddha, which serves as the chapter's title. Next it answers: 'How does he again manifest the culmination in nirvāṇa?' Down to his reclining, these five matters convey the meaning of manifesting nirvāṇa. The single matter at the beginning and the end relies on not eating and not being ill to prove that the Buddha does not perish but responds with perishing, thereby revealing that nirvāṇa is a manifestation. In between, three matters are opened to show that all matters are completed: knowing that the Buddha is permanent shows that present conversions are completed; speaking of remainder and non-remainder shows that future teachings are completed; bestowing prophecies on Mañjuśrī and others shows that the bodhisattvas' tasks are completed. Because of these five culiminations, he manifests perishing. Fayao says: Above, 'waxing like the crescent moon at the start of the month' first clarified the shallow and proximate teaching of impermanence. Here, speaking of the ultimate teaching of permanence and bliss, the word 'manifestation' clarifies that he truly does not perish, revealing the meaning of permanence. Sengzong says: This answers the twenty-sixth question; it is also called the Chapter on Rejoicing. Below, when the great assembly hears the Buddha speak of permanence, all rejoice. It also says: 'Cunda accomplishes the Path, and I too rejoice.' The end of the prose before the verses answers the question. In the verses, clarifying non-perishing makes the meaning of manifestation evident.
24.49
At that time, the World-Honoured One, from his mouth […] filled and complete, brought them before the Buddha.
24.50
Sengzong comments: The intention was to urge the offering. Baoliang says: According to the rule of ancient Buddhas, after midday they do not eat. Since that time had arrived, words were out of place; therefore he emitted light to manifest his intention. Zhixiu says: Below in the prose there are ten matters, of which this is the first. This is the scriptural author's account of Cunda receiving the light, immediately knowing the matter, and rising to prepare the offering.
24.51
At that time, devas and humans of great majesty […] went forward to the Buddha's place and presented what they offered.
24.52
Sengliang comments: The light urged them again, and knowing the time for the offering had arrived, they responded and followed. Zhixiu says: This is the second matter.
24.53
At that time, devas, humans, and all sentient beings […] 'May you permit the monks to receive this offering.'"
24.54
Sengliang comments: The Buddha having already declined to accept, they did not dare ask again; thus they looked up in hope of his great compassion, that he would permit the monks to accept it. Zhixiu says: This is the third matter.
24.55
Then the monks, knowing it was the time […] like the Western Land of Peace and Bliss.
24.56
Zhixiu comments: The fourth: the scriptural author recounts that the monks also knew the time and arose.
24.57
At that time, Cunda stood before the Buddha […] finally perfected the dānapāramitā.
24.58
Zhixiu comments: The fifth: entreating the Buddha once again to remain.
24.59
At that time, all the bodhisattva-mahāsattvas […] the offering implements prepared would then be in vain.
24.60
Zhixiu comments: The sixth: congratulating Cunda.
24.61
At that time, the World-Honoured One, wishing to cause all […] himself received what Cunda presented and offered.
24.62
Sengliang comments: That the transformation Buddha does not eat indicates that Śākyamuni is also like this, revealing that he does not perish yet manifests perishing. That he himself received what Cunda offered was only spoken for those who responded to seeing it; it is not definitively so. Sengzong says: The dharmakāya has no form; how can response and transformation differ? That he himself received from Cunda showed that the donor was a specific person, revealing that he had no difference in his past vow. Zhixiu says: This is the seventh matter.
24.63
At that time, the non-glutinous rice and provisions held by Cunda […] all the great assembly was also like this.
24.64
Zhixiu comments: The eighth matter: recounting that the vows of Cunda and the great assembly were fulfilled, and all were joyful.
24.65
At that time, the great assembly, relying on the Buddha's holy intention […] the food eaten was also without difference.
24.66
Zhixiu comments: The ninth matter: recounting that the great assembly, relying on the Buddha's intention, was therefore able to have the thought of nirvāṇa.
24.67
At this time, devas, humans, asuras, and others […] the unsurpassed Guide, blind and eyeless.
24.68
Zhixiu comments: The tenth matter: formerly recounting what was held in mind, now recounting the uttering of words.
24.69
At that time, the World-Honoured One, wishing to console […] this is the supreme vow of all Buddhas.
24.70
Sengzong comments: Here thirteen verses are spoken, without a specific target text. One should properly set aside the four verses before and behind, taking the central verses. The broad meaning clarifies that the Buddha's dharmakāya is perfectly ultimate, responding without perishing. The first four verses are a provisional consolation; the last four verses cause them to set their minds at ease and not grieve, which answers the meaning of manifesting the culmination in nirvāṇa above. When 'manifestation' was stated above, it clarified that the Tathāgata achieved Buddhahood long ago and entered the nirvāṇa of the complete virtues of the letter *i*; preaching this wonderful principle to lead the great assembly to understanding is itself 'manifestation'. Another meaning: since the marvelous origin does not perish, the responsive traces never cease converting; merely that a single responsive trace ceases to appear is also called 'perishing'. Baoliang says: Thirteen verses are announced, but the vows are only twelve; I do not know why this is so. Perhaps some verses have been lost. Otherwise, 'thirteen' is an error for 'twelve'. Zhixiu says: The verses are divided into four tiers. First, there is one and a half lines clarifying that he has long been able to manifest entering nirvāṇa, while in truth he exists permanently. Second, there is one line clarifying that having attained nirvāṇa, he has long been free from the suffering of hunger and thirst. Third, there are fourteen and a half lines extensively presenting similes to clarify that now is not real perishing, but manifested perishing. Within these fourteen lines there are three intentions: the first line and a half is an exhortation; the middle twelve lines directly reveal the purport of the verses; the last line concludes the intention to exhort. Fourth, there are four lines citing the permanent existence of the Three Jewels to clarify the mark of nirvāṇa. There are three intentions: the first two lines exhort; the next one line cites the Three Jewels to exhort seeking the permanent fruit; the final line cites the vows of all Buddhas to conclude why he exhorts.
24.71
"If there is a monk or nun […] contemplating and discerning the permanence of the Three Jewels is a caṇḍāla."
24.72
Tanxian comments: Next is the answer to the question: 'How is it that one who advances vigorously shows the path of devas and māras?' It clarifies that if one can follow the Buddha in generating the former vows, this is the deva path; if one fails to understand that the one substance of the Three Jewels is permanence, bliss, self, and purity, this is called the māra path. 'Caṇḍāla' means a killer, an alternate word for māra.
24.73
"If anyone can know the permanence of the Three Jewels […] there will be no molestation or harm that can obstruct them."
24.74
Zhixiu comments: Next is the answer to: 'How does one know the dharmatā and experience the bliss of the Dharma?' It clarifies that the Three Jewels are the true dharmatā; whoever can know them will forever experience peace and bliss.
24.75
At that time, the great assembly of humans, devas, asuras, and others […] played heavenly instrumental music to make offerings to the Buddha.
24.76
Sengliang comments: This answers: 'How does one know the dharmatā and experience the bliss of the Dharma?' The gathering at this time knew that the Buddha is permanent; this is knowing the dharmatā and experiencing peace and bliss. It means that his present path of conversion has already concluded, and he should manifest perishing.
24.77
At that time, the Buddha said to Bodhisattva Kāśyapa: "[…] all know that the Tathāgata is a permanent Dharma."
24.78
Sengliang states: He wishes to cause others to speak of different views, revealing the Tathāgata’s esoteric power—all of which pertains to knowing the dharmatā and experiencing bliss. There are two turns: this first one asks Kāśyapa. Baoliang states: Regarding Kāśyapa’s answer, there are five points: first, seeing very many Buddhas; second, seeing the seat to be extremely small and yet able to accommodate them; third, seeing that the great assembly each, following the Buddha, spoke thirteen verses; fourth, seeing that each within the great assembly thought in their hearts, "Only I alone have obtained the offering to Śākyamuni"; fifth, seeing that although Cunda's offering was small and meager, it was sufficient for the great assembly.
24.79
At that time, the World-Honoured One told Cunda [...] surrounded by bodhisattva-mahāsattvas and others.
24.80
Baoliang states: What Cunda himself saw is one point, which combined with the previous makes six points. This clarifies that present matters are completed; from the attainment of the path onward, those who could be converted and benefited, and those who had affinities to obtain benefit, are concluded here.
24.81
The Buddha told Cunda, "What you previously saw [...] the practices of the bodhisattva are fully accomplished."
24.82
Baoliang states: Above, permanence was already clarified in two layers, extensive and brief, and after answering the more than twenty questions, the final result states: Cunda abides in the ten stages (daśabhūmi), and that which was to be done is accomplished. One should know that doctrine and teaching can be verified. How could it be that merely pointing out and reciting a dhāraṇī mantra suddenly caused sixty-four thousand people to attain the forbearance of non-arising? Therefore, we know that the past teaching was certainly an upāya, and the present teaching is certainly the real truth. If in the past he had not repeatedly used upāya to proclaim that someone had attained the path, then the minds of the lowly and foolish would not be diligent in entering the path.
24.83
Kāśyapa Bodhisattva addressed the Buddha, saying: "World-Honoured One! [...] taught this Mahāyāna Mahāparinirvāṇa Sūtra."
24.84
Sengliang states: He retrospectively answers the twenty-seventh question, clarifying that future matters are completed. To open the two gates of the heterodox and the orthodox, the ten unwholesome actions are the path of Māra, and the ten wholesome actions are the path of the gods (devas), causing them to reform evil and practice good; therefore it says that future matters are completed.
24.85
Collected Commentaries on the Mahāparinirvāṇa Sūtra, Fascicle 24
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- 大般涅槃經集解 — Classical Chinese